the law into a christian church which succeeded it according vnto this maner of speaking the church of our time hath for her Mother the church which we cal Primitiue What is it then which this spouse considered as it were in the time of Dauid meant to say and to teach vs in this place Namely this that after those troubles disorders which happened so many times in the time of the Iudges of Saul shee hath as it were found her bridegroome is most happily retired with him vnto her mothers house that is to say hath now the full knowledge and enioying of her Bridegroome by conforming herselfe vnto the true auncient Church of the Patriarcks ruled ordered afterward by the Lawe and which engendered her vnto the Lord. For it is in the church of God that this Bridegroome doth raigne that we enioy his graces and blessings the greatest part of the worlde remaining vnder the tyranny of him who is called the Prince of darcknes cursednes 8 Let our aduersaries thē gainsaiers reproch vs no longer that we attribute nothing vnto the church For cōtrariwise we auow protest that the Apostolick church is our mother in the which the holy ghost hath in his time begottē vs nursed vs as he yet nourisheth vs. The controuersie then between them and vs lieth not in this point whether there be any saluation without the Church and whether the Church bee our mother in whose chamber we must liue and abide as her true children for hereof wee make no doubt But this is the whole controuersie namelie whether they be the true Church or rather the clean contrary a false strumpet which hath driuen the true mother out of dores into the deserts and bereaued her of her children which shee demaundeth of her againe and which this true spouses Bridegroome maketh her to restore and deliuer euery day 9 But yet there ariseth one naie two difficulties more vpon this matter For first if this Bridegrome be found no where but in his Church and this Church is our mother how can it be that this spouse found him without For how may it bee saide that she brought him in into this house if he were ther already and that she found him there The answere is that it is true indeed that this Bridegroome dwelleth that is to say declareth his vertue and healthful power in this house But it followeth not thereupon that he goeth not foorth as I may say vntil hee find his children euen in the bosom of this back-sliding whore as in our time he hath fetched them and yet fetcheth them euery day out of these sinckes of monasteries to bring them into his house So hee went out of Ierusalem and sent into the East and West to cal vs to make vs to draw near vnto him vs I saie which were poore Gentiles and nothing lesse then his people to bring vs into his admirable light Ephes 12.12 And thus you see how this spouse found her Bridegroome abroad from whom she was as we haue most amply declared before straied aside and wandered 10 The other difficulty ariseth vpon this manner of speach that the spouse caused her Bridgroom to enter into her mothers house seeing on the contrarie side it is the Bridegrome who seeketh after vs and findeth vs and bringeth vs in into his house This is most true and we must doe God this honor to confesse that it is he who according vnto his infinite goodnesse as he hath destinated vs vnto saluation in his sonne before the foundation of the woorlde so doth he in his time preuent vs seeking after vs al when we are straied finding vs when wee are fled from him and bringing vs into his house which is also the dwelling place and habitation of our good and holy Mother But this is after such a manner notwithstanding that wee are not all this while like blockes and tronckes which a man findeth carrieth whither he wil without anie feeling or motion in themselues God then seeketh after vs forming in vs the desire to seeke after him he findeth vs giuing vs the meanes the power to find him we take hold of him and embrace him meeting with him bicause he createth in vs the faith which taketh hold of him he bringeth vs into the house of our mother bestowing on vs the grace of desiring to ioine our selues vnto the company of the true church neuer to stir or depart from it These two things then agree very wel together prouided that we adde this that as God produceth in vs natural effectes by natural causes which he hath created in vs so if the question bee of these graces which are meerely supernaturall seeing fleshe and bloode reueale not these thinges vnto vs Matth. 16.17 naie our naturall wisedome is enmitte vnto God Rom. 8 wee must voutch and confesse that the puritie of vnderstanding and vprightnesse of will are the meere free giftes and graces of him who enlighteneth the eyes of our vnderstanding Ephesi 1.8 and createth in vs both to will and to doe Philip. 2.13 So that if this proposition and sentence bee true when wee speake of the creation of the woorlde that it made not it selfe and that a dead bodie raiseth not himselfe so is it as true the question being of the light of the soule be it in the vnderstanding or vprightnes of wil that we are truely the woorkmanship of God by his meere and only grace Ephes 2.1.5.10 11 There remaineth yet one point more to be handled touching this place namely concerning that which is here saide both of the house as also of the chamber of this mother a thing which ought to bee well and throughly weighed of them who despise the holy publicke assemblie established from al time by the Lorde in his Church and without the which as I maie so saie the Church which is as much to say as an assembly called together out of the woorld is no Church as a flocke hath no apparant forme of a flock if the sheep remaine scattered one from another I speak here of the contemners of congregations and assemblies as we haue among vs Sundaie and Thursday Christians naie some from Communion to Communion others which make no reckoning at al of them wicked wretches and vtterly inexcuseable before God and before men There are others and too too manie some of them making no conscience to betake themselues into the midst of Idolaters following herein Lots fault others who neuer come forth being reprehēded accused for not giuing testimonie of their Christianity insteed of confessing their weaknes and infirmity or their distrust and couetousnes beare themselues in hand they doe wel enough in reading at home in their house praying a part by thēselues But the Apostle exhorteth them in another lāguage forsake not saith he our assembly as the manner of some is Heb. 10.25 And indeed if this pretence might take place must we not
thing signified sacramentallie ioyned vnited that is to say by a signification tending not onlie to represent and bring to our minde the thing signified but also to assure vs that that which was so signified to our external senses was certainly truly presented and giuen vnto euery faithful soule And this is the cause why the name effect of the thing signified are often attributed vnto the signe as whē outward Baptisme is called the washing away of our sinnes Act. 22.16 which is properly belonging vnto the inwarde washing which is made by the holy Ghost 1. Pet. 3.2 and Mat. 3.11 as also the names of the body giuen for vs and of the bloode shedde for vs are attributed to the bread and wine of the holy Supper in the institution thereof So also in this place he that was signified in Salomons time by these holy perfumes namely Iesus Christ is called by the name of perfume and that in the plurall number for the reason which I shall tell you anon It is then the Bridegroome of the Church and of euery faithful soul of whose perfumes it is here spoken and not of any other according to that which is said of the Apostle that he is the body and substance of al the shadowes of the Law Colos 2.17 the perfections of whome beeing without measure and most excellent in the soueraigne degree are ment by these perfumes in the plural number 3 Now Iesus Christ being true God and true man this is a thing without all doubt that in respect of his diuinity he is the fountaine of all goodnesse and of whatsoeuer we can imagin perfect and complet wherewith all his creatures at the beginning were perfumed in asmuch as he engraued in them such testimonies of his goodnes and beuty But the question is here of a perfume communicated vnto his spouse by this sweete odour and smell and not vnto the worlde remaining in his vncleannesse and filthinesse And therefore wee will consider of these perfumes of Iesus Christ both in his diuinity and in his humanity iointly considered that we separate not and diuide his two natures as certaine heretikes called Nestorians haue taught but in such sort notwithstanding that wee knowe that these excellent smels proceeding frō the diuinity godhead are powred into the humanity and manhoode by which he is vnited ioyned vnto his church to make her as wel partaker of his gifts and graces as of his glory and life euerlasting And this is also the cause why the Apostle said not simply that Iesus Christ is the onely mediatour between God and man but also expressely named him Man not that he is not a mediatour also betweene the father and vs according to his diuine nature agreeable with that which was wel said by an auncient father that his diuinitie is not a mediatrix without his humanitie nor his humanitie without his diuinitie but because it is by the interuention of his humanity by the which hee ioyneth himselfe with vs that we ascend vp vnto God and to eternall life 1. Tim. 2.5 Heb. 2.14 The same then which is called by Saint Iohn the spirit which the sonne hath receiued without measure Ioh. 3.34 and which was represented by the doue in his Baptisme is that very same which the spouse meaneth here by these Perfumes as also Esay hath thereof spoken vsing the very same figure beeing as it were a commentator vpon this place Esay 61.1 4 Now in all sacraments there must necessarily bee some conuenience and correspondence betwixt the signe and the thing signified for which cause vnder the newe couenant the Lorde minding to signifie the spirituall washing of our sinnes and blots tooke the signe of Water and minding to shewe from whom we drawe eternal life chose bread and wine to signifie it The same must therefore bee found in this sacrament of Perfume Therefore wee must note first of all that as the receit and composition of this Perfume proceeded from God and not from men so the graces of which it is here spoken are in the humanity of Iesus Christ in asmuch as the sonne of God hath taken on him this humane nature of the substance of the virgin descended from Dauid and consequently from Adam in whom this nature of man was depriued of the image of god and made the bondslaue of sinne Rom. 7.14 but hee is borne according to the flesh without any sinne with his graces in as much as the corporal masse of his body was so taken from the substaunce issued from Adam that notwithstanding it was through the vertue of the holy Ghost that the body of Christ was formed thereof the power of the highest that is to say the holy Ghost hauing fully sanctified it to bee a most holy and sacred pallace and perpetuall dwelling place of his most holie soul endowed aboue euery other creature with al integrity perfection especially that this humanitie should become the true and perpetual temple of the person of the eternal and onely sonne of God his father from the time it was conceiued in the womb of the Virgin to the end that Iesus Christ might become true God and true man man I say most righteous and iust and the holy of holies 5 Secondly as the mixtures of the diuine receit of this legal perfume were earthly creatures of themselues so by these gifts and graces of which the humanity is the subiect and whereof the spouse speaketh in this place we must vnderstand not that which is essentiall in the diuinity of Iesus Christ in which thing the Eutychians abuse and deceiue themselues but the qualities created by this diuinitie in the humanitie of Iesus Christ of whom wee which are his members coulde not otherwise draw them by any maner of participation Ephes 2.21 These things are verie high I confesse and surpasse al natural knowledge Ephes 5.32 but hauing heard God spoken of so long in this Church we should and ought to haue our senses vsed practised in them Heb. 5.14 When we say therfore that God is wise righteous good wee speake according vnto the capacity and conceit of our vnderstanding but to speake more properly and to come more nearer his nature wee must saie that he is wisedome righteousnesse goodnes it selfe yea essentially that is to say considered in his owne essence and being and not that he is so or so affected to be such or such as it is said of the creatures But by these perfumes wee wil vnderstand the effectes and operations of these perfections of the diuinity poured vpon the head of our great perpetuall Aaron according as it is spoken Psal 133. 6 Thirdly the better to vnderstand the conuenience and correspondence of the signe and of this thing signified we must consider wherefore these graces with which the diuinity perfumed his humanity are called perfumes It is therefore to shew vs first of al that as a good perfume hindereth chaseth away the stench of any thing
himselfe in the plural number THAT which we haue to expound as also a great part of this Canticle is framed in maner of mutuall caresses and louely entertainement of the Bridegroome and the spouse reunited and ioyned againe with her husband vnder the allegorie and figure of which is declared this infinite dilection and loue wherewith Iesus Christ loueth and chearisheth his Church adorning and enriching it with most precious giftes and on the other side also the reciprocall loue of the spouse towardes her Bridegroome whose excellency and perfection shee cannot sufficiently praise and commend seeking in him alone her whole hearts desire and contentment 2 But for the vnderstanding of all these thinges wee must consider three degrees in this holy marriage namely the fiansailes made by woordes of the future time vnder the auncient couenant the espousailes by wordes of the present which we must referre vnto the comming of Iesus Christ in person and preaching of the Gospel 2. Cor. 11.2 and the full consummation of this marriage which we looke for whereof mention is made in the parable of the virgins Matth. 25. I saie the full consummation for wee must alwaies vnderstand that during the time of these fiansailes and since the spiritual vertue of Iesus Christ is effectually powred into this spouse to engender in her the fruits of righteousnesse whereunto we ought to referre that which is said Ezech. 16.8 and Rom. 7.4 and Eph. 5.30 but God is not yet all in all nor shal be vntil the second comming 1. Cor. 15.28 This therefore which is here said is to be referred vnto the time of the fiansailes as the Bridegroome also declareth the same in expresse termes in the place of Ezechiel aboue alleadged 3 But to go on if any one alleadge this place for the mainteinance of womens excesse and dissolution in their apparell and other their superfluities the aunswere thereunto is ready that the holie Ghost speaketh far otherwise 1. Pet. 3.4 and by Saint Paul 1. Tim. 2.9 And if hereupon anie man replie that then the Lord hath not alwaies giuen one and the same rule it is easily aunswered that we shal find the cleane contrary if we consider of things aright namely that the holy Ghost is neuer contrary vnto himselfe Gold and siluer are the good creatures of God and wee finde by most certaine examples of the holie fathers that of a long time the vse thereof hath beene not onely in buying and selling but also in some sortes of ornamentes and iewels But first of al let vs not think that curious woorkemanship and superfluities in this point were therefore rife and common among the holy fathers Secondly the histories thēselues testifie vnto vs the simplicitie they vsed in such ornamentes whereof among others the historie written in Gen. 24.22 may be a sufficient witnes where it is saide that Abrahams seruant gaue Rebecca iewels of golde but of verie little value and to shew vs how farre Rebecca was notwithstanding she were a maiden of a verie great and noble house although after the maner of those times kings were sheepheards as we say in common prouerbe from beeing nicely and daintily brought vp it is said that shee went to fetch water at the well with her pitcher vpon her shoulder And when mention is made of the Daughters of that mighty and exceeding rich king Dauid it is said onely that they were clad with garments of diuerse colours 2. Sam. 13.18 it may bee like vnto the Almaine Maidens in these daies And what brauerie think we was there in either gold or siluer in Salomons time when men made no more reckoning thereof because of the plenty of it then they did of leade or of stone 2. Chron. 9.27 Thirdly and lastlie as the Lord hath lifted vp kings and other lordes in authority so no doubt but he would haue persons and estates made the more honorable by some such marks as we see it in the description of the magnificencie of Salomon Which thing notwithstanding proueth not an acception of persons with God 4 On the contrarie we must cal them as they are indeede fantastical men who would haue al the world appareled after one maner fashion as also those who would bound limit the vse of such external things by necessity alone as if it were not apparant notorious that God himselfe hath bestowed vpō men a thousand things more then necessity requireth But hereby to think to excuse the intolerable daintinesse pomp of small and great were nothing else but vilanouslie to abuse the woord of God to cloke and couer that which no man can sufficiently cry out vpon and condemne And indeede wee see what vengeance God hath taken vpon the Daughters of Sion for this cause as is particularly described Esai 3.16 And thus you see what we are to think of gold and siluer other things of like nature But who can excuse this broydered and frizled haire this painting and sliking of faces with other such filth And therefore we neede not maruaile that the Apostles made the like reckoning of gold and siluer and broydered haire sorting them al in one rancke For in truth albeit the distinction which I haue set downe haue his place notwithstanding it is a marueilous harde thing to keepe a measure In somuch that euen among them for whom these thinges are not vnlawfull they are wiser which vse them little and they are most wise of all who to cause others of meaner quality to bee ashamed to vse them and to giue an example vnto others to flie such vaninities abstain from the vse of them altogither making themselues by this meanes more honourable in their persons and states then those who witnes to the woorld by that which is without them what is within them 5 But aboue al is not this a more then vile shame although we see not these things in such excesse as to see vpon the head these goldē cauls such other superfluities which our pouerty rather keepeth vs frō then any fear of God that a man must notwithstanding in this place not onely necessarily make such warnings but which is worse make them make thē againe and all in vaine For what are wee I praie you whether we respect them of this place or whether we consider of them who are come from other places and countries It is true the Lorde hath honored this estate common-weale with a soueraigne liberty of iurisdiction But are wee therefore a kingdome or a duchie or a county or any great thing aboue others Naie on the contrarie side is not that verified of vs which Saint Paul said of those boasters of Corinth 1. Cor. 1.26 My brethren ye set your vocation yee are not many wise according vnto the flesh nor many mighty nor many noble And as for vs that haue beene receiued into this citty and who in steed of saying that we are come hither to make a pure profession of the Gospell bring hither the
spouse in the presence of all his Angels as also in all other places and assemblies of the whole world where his truth is purely preached and his name as it ought to be called vpon 4 And with what messes of meat are we here serued I dare tel you boldly with him himselfe who is the true bread of life which descended from heauen and that true fleshe and that true blood whēce we must draw euerlasting life Ioh. 6.50 a meat which is not eatē with bodily teeth but with the mouth of faith a meat not swallowed downe so to be corrupted but receiued to make vs incorruptible a meate prouided once for al and sacrificed on the crosse and not by the handes or ministerie of men though we be dispensers of the holy mysteries and stewards as it were in this banquet a meate serued not in dishes of gold or siluer but in vessels spiritually appointed to this effect namely first in the preaching of the word of god which for this cause is often called by the name it selfe of spirituall food not that it is so to speak properly but because the tru food Iesus christ is therin comprised and contained secondly in the administration of the 2. sacraments namely of Baptisme called for the same cause as aboue the washing of new birth and of the holy Supper in which by the same forme of speech the name of the bodie of Iesus Christ is sacramentally giuen vnto the bread and the name of blood vnto the wine 5 To vnderstand therefore the better the excellencie of the Euangelicall banquet aboue the Leuitical I meane of the banquet vnder the gospell aboue the banquet vnder the lawe whereunto this place is first of all referred we may say that albeit the fathers as they had one and the same faith with vs so consequently they did eate of the same meate and drunke of the same drink with vs to wit of Iesus Christ without whom there is no life eternall 1. Cor. 10.3 Yet notwithstanding considering the manner of banqueting wee may say that in the Leuiticall banquet the spouse sate not so neare her bridegroome but in the Euangelical banquet the Bridegroome looketh nearer on his spouse and the spouse on her Bridegroome insinuating themselues one in the other spiritually that is to say in a more power-full efficacie by the most mighty working of the holie spirit and vnto a spiritual end Gal. 2.2 The spouse being more nearer bone of his bone flesh of his flesh a secret truly most great and wonderful Ephes 5.30 but most true as the effect doth afterward declare it in all them who are fedde therewith 6 But let vs note that the spouse addeth that being placed so neare the Bridegroome in this banquet her spike-narde gaue his smell The hearb which we cal spike-nard was had in singular recommendation in former time among the people of the east in the matter of their perfumes and ointmentes which specially they vsed in their banquets as is expresly to be seen in the history of the gospell Luk. 7.37 Ioh. 12.3 Where truly and visibly the church in the person of the Apostles and of Marie banqueted with her Bridegroome and perfumed or annointed him in such sort that it might some way seeme that Salomon spake in this place thereof by way of Prophesie 7 But this being more subtil thē sure we must vnderstand this after an other sort to make our profit thereby Let vs therfore learn hence that it is not ynough to be called to this banquet but we must enter in and sit down otherwise this inuiting serueth not but to our condemnation as alas at this day more thē euer we see mē so bewitched with the cares vanities of this world that there are very few which wil think on this bāquet though they be bidden and inuited euery day As neither shal it be for them but it shal fare with them as it is spoken Mat. 22.7 8. Again it sufficeth not to enter in and sit downe but our perfume also must giue his smel 8 Yea but will some man saie wee should rather eate and drink to be satisfied heere is no mention of meate or drink Let vs therefore note that in this banquet there is no speech of refreshing and filling the bellie which requireth meate and drinke but the question is here of spirituall life and therefore mention is of the odor and smel of the spike-nard of the spouse of Mirrhe and clusters of Copher namely because there is no sensible or materiall thing more fit or proper to signifie vnto vs a spiritual thing then the smel of sweet thinges which is receiued into the brain after so suttle a maner as nothing more And this exposition is neither farre set or lesse certaine for this is the verie stile of the Scripture as we will anon declare But by this reckoning the spouse should seeme rather to haue giuen the Bridegrome somewhat then to haue receiued ought of him obiecting her smel of spike-nard The answere is that it is cleane contrarie for the spouse hauing declared at the beginning that shee desired to be kissed and not vaunting of kissing of him and demanding to be drawn of him to come vnto him with her companions and to enioy the odour of his perfumes sheweth sufficientlie that she confesseth she bringeth nothing to her Bridegroome which smelleth sweete vnto him but that which shee hath receiued of him to present him withall And yet it is not to be said that in the auncient sacrifices wee spake of before there was neither bread nor wine nor flesh offered or that men did not really and corporally eate or drinke as yet at this day wee are really washed and sprinkled with water in Baptisme in the supper we do truly eate bread and drink wine which are there made sacramentes that is dedicated and Consecrated vnto an holie and sacred vse But we must vnderstand that in the ancient sacrifices that which appeased Gods wrath was not the flesh and the blood of goats and buls which men brent Heb. 10.4 but hee which was sacramentallie represented by the beast which was sacrificed I meane Iesus Christ who shoulde in his time deliuer vp himselfe for vs in oblation and sacrifice vnto God his father in an odour of a sweete smel and that which the faithfull sacrificer receiued vnto saluation was not that which he ate with the teeth of his mouth wherewith the bodie was nourished but the remission of his sinnes by the bloode of him who blotteth them out Rom. 3.24 and 1. Pet. 1.19 as the lord also looked not properlie vnto the beast which was sacrificed or vnto other spiritual oblations but to the right intent affection of the heart of the sacrificer as it is said Psal 50.8 and 14. and 51. and. 19. which is the spike-nard whereof the spouse heere speaketh Likewise in the sacramentes of the christian Church the corporall and visible water is not that which washeth our
before god Hence it is the Pelagians are come setting on foot againe the sect of the Pharisies called of Saint Paul not without great cause enemies of the Crosse of Iesus Christ nothing being more contrarie vnto the grace of God then the opinion of beeing able to doe any thing which by the valewe thereof meriteth and deserueth any thing at Gods handes A thing so absurd as nothing more For besides that our conscience argueth and reproueth the holiest and best that is to say the least wickedst workes we doe of negligence ignorance and great defect witnes that great and holy personage Saint Paul who crieth with a lowde and shrill voice saying Alas the good which I would doe I doe not but that euill which I would not doe that doe I what madnesse is it to thinke were wee as holy as the Angels themselues that any thing can part from vs which of his own valewe can merite that God loue vs and doe somewhat for vs Nowe then this opinon of the heretickes called Pelagians denying original corruption in man since the fal of Adam beeing most egerly condemned Satan hath not left for al that or quitted his assault but is onlie turned a toe-side giuing vs to vnderstand that indeede our naturall light is darkened and our wil enclined to falshood and wickednesse and that therefore our soule hath need of grace first to aide our weakenes correct our defect consequently which may make a supply to our good workes that they be not too neerely examined sifted the Lorde contenting himselfe and taking in paiment of recompence and satisfaction that which we present him of our indeuours according as his grace hath preuented and accompanied vs. Behold a goodly faire cloke of cosinage For if this be true what shall become of Iesus Christ he shall giue vs onely the meane to become sauiours of our selues if not in whole yet in part his bloodshed mingled with our woorkes shal make them auailable vnto saluation being himselfe alone no more sufficient then our workes by theÌ„selues without him And which woorse is this point being once woon and gained by satan then began he to shewe his hornes openly For thereupon men began to forge meritorious works at their pleasure then they began to yeeld so much to the merits of them whom they pleased to thrust and crowd into paradise and afterward into their Letany that yet to this day the shoppe is ful fraught with it for any man that hath a peny and wil buy any merites Finally to leaue nothing to Iesus christ but a phantasme shadow of merit satisfaction purgatory was deuised set vp to warrant quit the dead froÌ„ their sins by certain merits deserts of the liuing And what caÌ„ be more stinking infectious theÌ„ this And yet behold the inceÌ„se meritorious odor of very smoke wherewith so many at this day do feed please theÌ„selues HereuÌ„to let vs oppose this pure natiue sincere truth Not vnto vs ô Lord not vnto vs but vnto thy name be the honour and glory Psal 115.1 Enter not into an account with thy seruants for before thee no man liuing shal be found righteous Psal 143.2 If Abraham were iustified by his works he hath whereof to boast but not before God Rom. 4.2 What haue we then to boast of Let the onelie crosse therefore of Iesus Christ be the whole and entire satisfaction for our sinnes his onely sufferances our merites his only death and victory our life 13. In the mean time our spike-nard I mean the vertue of the spirit of God working in vs freely as it is freely giuen continued vnto vs shal giue his sweete and fragrant smell indeed For they and no others are the children of God which are regenerat and borne a new by the spirit of God Rom. 8.14 we are freed from sinne by the sonne as well as iustified Ioh. 8.36 But there is a great difference betweene these two questions How and by whom we are made the children of God and whereby a man knoweth whether we are the children of God or no. The first of these two questions enquireth after the cause the second speaketh of the effectes The onely meere grace and fauour of God therefore hath elected vs called vs to saluation and is the cause of our saluation from the beginning vnto the ending For that faith created in vs by grace apprehendeth and taketh holde of Iesus Christ and of life in him it is because it hath pleased God so to ordaine and appoint the causes by the which he executeth his eternal counsel touching our election and saluation But hereby a man knoweth the faithfull and by consequent the elect to bee glorified that beeing by the free grace of God chaunged into newnes of life they depart from iniquity to follow after righteousnes according as it pleaseth God to woork in them sooner or latter and in diuerse measure The faithful therefore are those who are known by their good workes and God crowneth them both in this world and in the other But how Of his meere gratuity and sole mercy and not that there is in them any value which meriteth or that they are accepted for satisfaction seeing the onely oblation of Iesus Christ once made is more then sufficient in this behalfe or for that they are correspondent and aunswering vnto the righteousnesse required by the Law and which onelie meriteth and deserueth according vnto the tenour of the couenant life euerlasting agreeable to this resolution Doe all these thinges and thou shalt liue and cursed is he which accomplâ—sheth not al these things In summe therefore it is in Iesus Christ alone who hath perfectly accomplished and fulfilled al righteousnesse that the promises of the Law are auaileable vnto vs. Farther albeit we bee neither stones nor blockes in wel doing notwithstanding seeing that to will wel or to doe wel are not any way of our owne nature but created in vs by grace onelie the good workes we doe are rather his then ours and therefore to speake properlie indeed he crowneth his works in vs his vnprofitable seruants rather then ours as if they proceeded from vs. In a woord that he accepteth of and crowneth the best woorkes of the holyest as rightlie good and smelleth vnto the odor of our spike-nard as sauoring him and smelling wel proceedeth not of any sufficient quality of them which they haue in themselues but of this that of his meere mercie hee considereth them not rigorously such as they are in themselues but regardeth and esteemeth them in him in whom it hath pleased him to elect vs in whom it pleaseth him so to looke on vs as to like both of vs and whatsoeuer is presented him by vs. For examining in rigor of the Law the greatest godlinesse and charitie which can bee found in anie of his Saintes it shall bee found that in all of this there is so much soile and filth intermingled with that
be bred in the vnderstanding of the seers and hearers is not the sight nor the hearing of the bodie but the action of the mind enlightened by the holie Ghost And therefore said the Apostle vnto the Ephesians who notwithstanding neuer saw with their eies or heard with their ears Iesus Christ in person Christ dwelleth in your heartes by faith againe Eph. 4.20.21 speaking of the hearing touching the word which he had preached vnto thē yee haue not saith he so learned Iesus Christ if so bee yee haue heard him and haue been taught by him 9 Now to shew that this corporall sight was not ordained to be alwaies the meane to know this king but onely for that time he conuersed among men in that visible flesh which hee carried vp into heauen it appeareth both by many expresse textes of the Scripture as also by necessarie consequences following thereupon so wee presuppose and agree vpon these three pointes First that the question be in this place of his bodie and not of his diuinity in it selfe which hath alwaies been is and shal bee inuisible secondly that Iesus Christ hath taken vnto himself from the beginning and for euer an humane bodie with al his proprieties without which no body can bee a body and thirdly that the eies haue an action bounded and limited by which they cannot see except it be by way of miracle that which is not present or which is ouer farre remoued from them Behold therefore Iesus Christ who saith expreslie reprehending and blaming the incredulity of Thomas Happie are they which haue not seene and haue beleeued Ioh. 20.29 And in another place ye shal not alwaies haue me Mat. 26.11 Ioh. 12.8 And Saint Paul 2. Cor. 5.6 While we are straungers saith he in this body we are absent from the lord And Phil. 1.2 I desire to be dislodged and to be with Christ And Coloss 3.1 Seeke ye the things which are aboue where christ sitteth at the right hand of God And Saint Peter Act. 3.21 the heauens must containe him vntill all thinges be restored In a word as oft as it is said that he goeth vnto the father this beeing vnderstoode of the departure of his humanity so oft doth he witnesse his absence as also so oft as hee saith that hee wilcome For no man is said to come vnto a place where hee is alreadie And to thinke that the true bodie of this king is in his essence in anie part without possessing a place and beeing visible in himselfe can bee no more done without transforming the bodie of Iesus Christ into a spirituall essence then it maie bee saide that his diuinity is circumscribed within space of place without transforming it into a corporal essence and being 10 Let vs conclude therefore that this true Salomon in respect of his diuinitie cannot be seene with the eies though he bee euery where essentially and especially in this humanitie which he hath vnited personallie vnto himselfe And as touching his humanity it can at this daie bee no more seene of vs by our eies then his diuinity not that it is in it selfe inuisible seeing that the celestiall glory hath not abolished his corporal nature corporal and therefore material visible and measured according vnto his dimensions but because he hath withdrawen it from vs aboue the heauens truely and properly vntil his returne in the later day And therefore it is vnto the contemplation of the vnderstanding enlightened by the holy spirit and vnto faith by which Saint Paul saith hee dwelleth in our hearts and vnto the inward eies before which it is said that this king is painted forth vnto vs Galat. 3.1 that wee must referre this aduertisement and warning of the spouse Come foorth and behold this King to wit in his word purely preached of which the Apostle speaking said vnto the Corinthians 1. Cor. 4.15 I haue begotten you in the Lord and to the Galathians 4.19 I trauel again to bring you forth vntil Christ be formed in you And according vnto this sense also is it that it is said of the sacraments that is to saie of the visible signs adioined vnto the word touching Baptisme that we put off the old man to put on Iesus Christ in whom we are made new men Galat. 3.17 and Coloss 3.9.10 and as touching his holy supper that we eat his flesh and drinke his bloode 11 Now this truth cannot be better vnderstood known then by comparing it vnto the language of the Church of Rome at this daie which vsurpeth the name of this spouse inuiteth also her companions to contemplate Iesus but God knoweth what Iesus Christ whereof we wil speake anon But where to contemplate him In a painted and materiall Image of wood or of stone And what shal I there see His remembrance say these deepe contemplators For that Image will tell you that he was crucified for sinners Iust But first this manner of teaching is forbiddē expresly by God in the second commandement elsewhere in infinite many places and is such as in the time of saint Ierome himselfe was accounted execrable as the Epistle of Epiphanius Bishoppe of Cipers which hee tooke paines to translate out of greeke into latin to this effect declareth Farther what shall it preuaile me to know and remember that Iesus Christ was crucified if I knowe not what was the true cause of his death the good that returneth to me thereby and the meane to attaine vnto it Now what can this crucifixe teach mee of all this For besides the forme which is but a vain appearance this crucifixe is nothing else but a dead and corruptible matter But say they this is taught by word of mouth Nothing lesse For if we consider but of their Curates Vicars Priors or Abbots Bishops Archbishops Primates Cardinals especially their chiefe head euery one knoweth that not one among an hundred of them knoweth any more then doth the crucifixe of wood or stone And they who know any thing what account make they of preaching On the other side if wee consider of their seruice as they call it what is the people taught by it sith it cōsisteth of nothing but of songs in an vnknowen tongue beside the Idolatries meere mockeries of God therein committed For the rest if happily some wa let-brother open his mouth sometimes in Aduent or in Lent what is their doctrine els as we haue already many times shewed in the exposition of this same Canticle but so many blasphemies against all the partes of the office of Iesus Christ crucified But besides this what thing is it else but to mocke God and all Christendome to say that they teach these things as they ought and yet doe forbid the holy Scripture to be interpreted or redde in the vulgar tongue and such as al Christians vnderstand But there is yet more for they teache that it is sufficient vnto saluation to know that which their Church beleeueth without any farther enquiring or knowing